Rabbi
Doniel Staum, LMSW
Doniel Staum, LMSW
Rabbi,
Kehillat NewHempstead
Kehillat New
Social
Worker, Yeshiva Bais Hachinuch
Worker, Yeshiva Bais Hachinuch
STAM
TORAH
TORAH
SHAVUOS
5773
5773
“THE
CURSE OF ANONYMITY[1]”
CURSE OF ANONYMITY[1]”
A
COLUMBUS
POEM
POEM
BY CHARLES OSGOOD
In the year 1492, Columbus
This marvelous Italian
fella so impressed Queen Isabella …
fella so impressed Queen Isabella …
she underwrote the daring
trip every crewman, every ship.
trip every crewman, every ship.
I think if they had met
today … it wouldn’t have worked out that way.
If Columbus called on Isabella in our world today
She’s be busy on the phone and this is what she’d say …
today … it wouldn’t have worked out that way.
If Columbus called on Isabella in our world today
She’s be busy on the phone and this is what she’d say …
“Have a seat, she’d say to Chris … Be with you when I’ve finished
this.”
Then Google exploration lists to her, one Columbus, Christopher:
“Ah, here it
is!”
is!”
‘Christopher’ explains the queen … ‘we’ve put your plans through the machine
And through some real time calculations … we’ve a few perturbations.
First of all can an Italian operate a Spanish galleon?
As to those ships if you get any…three ships would be two too many.
East is east and west is west; to go east sailing east is best.
No expert do I claim to be … but that is what makes sense to me
And I’m sure you understand … that’s how it seems to Ferdinand.
And so to help you with your mission, we’ve appointed a Commission
To analyze each pro and con, Whether your trip is off or on.
So come back in a year or two, And we’ll decide what you should do.
Now if you’ll excuse me Chris, I hate to brush you off like this
This day certain plans I’ve made, I’m going to a big parade.
What’s the occasion? …dare you say
Why, silly…it’s Columbus Day!’
Megillas Rus relates that after
Na’ami returned from Moav accompanied by Rus, they sought the closest relative
who would be willing to fulfill the mitzvah of yibum (levirate marriage)[2] through marrying Rus.
Na’ami returned from Moav accompanied by Rus, they sought the closest relative
who would be willing to fulfill the mitzvah of yibum (levirate marriage)[2] through marrying Rus.
In order to have food for
herself and Na’ami, Rus went to a local field to collect the portions that are
mandated to be left there for the poor. Through Divine Providence, Rus ended up
in the field of Boaz, a relative of her late husband. However, Elimelech had a
brother who was still alive. Being that he was a closer relative than Boaz, the
opportunity to perform yibum first fell to him. It was only when the brother
refused to perform yibum, that Boaz was able to seize the opportunity and marry
Rus. It was that union which eventually bore the Davidic dynasty, including Moshiach.
herself and Na’ami, Rus went to a local field to collect the portions that are
mandated to be left there for the poor. Through Divine Providence, Rus ended up
in the field of Boaz, a relative of her late husband. However, Elimelech had a
brother who was still alive. Being that he was a closer relative than Boaz, the
opportunity to perform yibum first fell to him. It was only when the brother
refused to perform yibum, that Boaz was able to seize the opportunity and marry
Rus. It was that union which eventually bore the Davidic dynasty, including Moshiach.
The name of Elimelech’s living brother
was Tov. However, in Megillas Rus he is referred to as ‘Ploni Almoni –
the anonymous one’[3].
Rashi notes that he is not listed by name because of his failure to perform yibum
with Rus.
was Tov. However, in Megillas Rus he is referred to as ‘Ploni Almoni –
the anonymous one’[3].
Rashi notes that he is not listed by name because of his failure to perform yibum
with Rus.
Rashi explains that Ploni
Almoni refused because he was afraid for his progeny. The Torah prohibits
accepting converts from Ammon and Moav[4]. At the time when Rus
returned with Na’ami it was unclear whether that verse refers to all Moavites
and Ammonites, or if just referred to men. Ploni Almoni feared that marrying
Rus would cast aspersions on the lineage of his children, and that was why he
refused to do so. Boaz however, understood that the Torah only prohibits the
conversion of male Moavites. He therefore was willing to marry Rus[5].
Almoni refused because he was afraid for his progeny. The Torah prohibits
accepting converts from Ammon and Moav[4]. At the time when Rus
returned with Na’ami it was unclear whether that verse refers to all Moavites
and Ammonites, or if just referred to men. Ploni Almoni feared that marrying
Rus would cast aspersions on the lineage of his children, and that was why he
refused to do so. Boaz however, understood that the Torah only prohibits the
conversion of male Moavites. He therefore was willing to marry Rus[5].
If Ploni Almoni was afraid that
marrying Rus might be a transgression, why is he punished with anonymity in the
Torah? Wasn’t his refusal justified given the circumstances?
marrying Rus might be a transgression, why is he punished with anonymity in the
Torah? Wasn’t his refusal justified given the circumstances?
My friend, Rabbi Aharon Yitzchok Klein[6],
recently related to me the following story:
recently related to me the following story:
“When I was eight years old, my family
lived in Brooklyn. One Friday night my parents made a birthday party for my younger
sister. My parents invited my aunt and uncle from across the street, and
another aunt and uncle fromLakewood
came for Shabbos, and we were going to have a small dessert party at the end of
the seudah. At the end of the seudah my father said ‘There’s a man who moved in
next door and he’s alone. Go over there, and invite him to the party.’
lived in Brooklyn. One Friday night my parents made a birthday party for my younger
sister. My parents invited my aunt and uncle from across the street, and
another aunt and uncle from
came for Shabbos, and we were going to have a small dessert party at the end of
the seudah. At the end of the seudah my father said ‘There’s a man who moved in
next door and he’s alone. Go over there, and invite him to the party.’
My sister and I felt uncomfortable knocking
on a stranger’s door, but we invited him as we were told. He accepted our
invitation and stayed for some time. After that he began coming more
frequently. At times he would come for meals, at other times he would drop by
just to schmooze.
on a stranger’s door, but we invited him as we were told. He accepted our
invitation and stayed for some time. After that he began coming more
frequently. At times he would come for meals, at other times he would drop by
just to schmooze.
One weeknight five years later he knocked
on our door and asked my mother if my father was home. When she said he wasn’t
he told her that she should please convey to him his message. He had gotten a
new job and was about to relocate toFlorida
But he wanted to tell them that five years earlier when he had first moved in
next door, he had just finished dealing with a messy divorce. He wasn’t able to
see his only child and he was forced to move in alone to that house in
Brooklyn.
on our door and asked my mother if my father was home. When she said he wasn’t
he told her that she should please convey to him his message. He had gotten a
new job and was about to relocate to
But he wanted to tell them that five years earlier when he had first moved in
next door, he had just finished dealing with a messy divorce. He wasn’t able to
see his only child and he was forced to move in alone to that house in
Brooklyn.
The first Friday night after he moved in
was the first time he was alone for Shabbos in his life. He cried uncontrollably,
feeling lonely and miserable. He finally pulled himself together, and ate a
seudah by himself. But he told himself that Hashem hated him and this would be
the last Shabbos he would observe. Less than two minutes later, there was a
knock at the door, and the Klein children stood at his door inviting him for
dessert. When he came he felt like a person again for a few minutes. He looked
at my mother and said ‘I want you to know that I am religious today because of
you. I wanted to thank you for that before I left’.
was the first time he was alone for Shabbos in his life. He cried uncontrollably,
feeling lonely and miserable. He finally pulled himself together, and ate a
seudah by himself. But he told himself that Hashem hated him and this would be
the last Shabbos he would observe. Less than two minutes later, there was a
knock at the door, and the Klein children stood at his door inviting him for
dessert. When he came he felt like a person again for a few minutes. He looked
at my mother and said ‘I want you to know that I am religious today because of
you. I wanted to thank you for that before I left’.
Nachalas Yosef explains that
Ploni Almoni was not ‘punished’ with anonymity. Being mentioned in Scriptures
is an incredible merit, and that merit is only conferred upon one who actually
does something unique and laudable. Ploni Almoni may have been justified in his
refusal, but he cannot receive distinction for something he did not do. He may
not have done anything wrong, but in regards to this matter, he also did not do
anything right.
Ploni Almoni was not ‘punished’ with anonymity. Being mentioned in Scriptures
is an incredible merit, and that merit is only conferred upon one who actually
does something unique and laudable. Ploni Almoni may have been justified in his
refusal, but he cannot receive distinction for something he did not do. He may
not have done anything wrong, but in regards to this matter, he also did not do
anything right.
Sifrei[7] famously relates that before
G-d gave the Torah to Klal Yisroel, He offered it to every nation. Each nation
demanded first to know the contents of the Torah. When told that the Torah
would obligate them to challenge and rise above their nature they refused it.
Only Klal Yisroel emphatically declared that they would accept the Torah
unequivocally. A moment’s decision, but with perpetual consequences.
G-d gave the Torah to Klal Yisroel, He offered it to every nation. Each nation
demanded first to know the contents of the Torah. When told that the Torah
would obligate them to challenge and rise above their nature they refused it.
Only Klal Yisroel emphatically declared that they would accept the Torah
unequivocally. A moment’s decision, but with perpetual consequences.
Rus and Orpah traveled the same road
together. They both left behind the glorious life of a princess to marry
scholarly Jews[8].
Both of their husbands died young and yet they decided to remain with Na’ami,
their impoverished widowed former mother-in-law. However, when Na’ami prodded
them to return to their homes and retake their place of prominence in the
nation of their birth, one acceded and one obdurately pledged to remain. One
fateful moment, one incredibly fateful decision!
together. They both left behind the glorious life of a princess to marry
scholarly Jews[8].
Both of their husbands died young and yet they decided to remain with Na’ami,
their impoverished widowed former mother-in-law. However, when Na’ami prodded
them to return to their homes and retake their place of prominence in the
nation of their birth, one acceded and one obdurately pledged to remain. One
fateful moment, one incredibly fateful decision!
Orpah went home and forfeited
her place in the ranks of the great women of Klal Yisroel. In fact, au
contraire; her forfeiture plunged her into the morass of depravity, as she was
the ancestor of the blaspheming giant Golias.
her place in the ranks of the great women of Klal Yisroel. In fact, au
contraire; her forfeiture plunged her into the morass of depravity, as she was
the ancestor of the blaspheming giant Golias.
Rus remained and pledged to be
faithful to Na’ami and the Torah which dictated her life. She becomes a heroic
matriarch of the Jewish people, mothering the eternal Davidic dynasty. Her
descendant Dovid killed Golias.
faithful to Na’ami and the Torah which dictated her life. She becomes a heroic
matriarch of the Jewish people, mothering the eternal Davidic dynasty. Her
descendant Dovid killed Golias.
One moment; one decision. One unwittingly chose anonymity
which bred infamy, while the other chose to traverse the road less traveled,
which led to eternity.
which bred infamy, while the other chose to traverse the road less traveled,
which led to eternity.
Every person is presented with
moments when he/she must make difficult decisions about how to proceed: Should
I get involved or not? Should I join or not? Should I pledge assistance or not?
Should I commit or not?
moments when he/she must make difficult decisions about how to proceed: Should
I get involved or not? Should I join or not? Should I pledge assistance or not?
Should I commit or not?
Such decisions are always
difficult. But it is worth remembering that sometimes the difference between
anonymity and eternity is decided in a fleeting moment.
difficult. But it is worth remembering that sometimes the difference between
anonymity and eternity is decided in a fleeting moment.
“I cannot redeem it, lest I
imperil my own inheritance.”
“Orpah kissed her mother-in-law (goodbye), but Rus clung to her.”
[2] If a
married man dies childless, there is a special mitzvah for him to marry his
wife’s sister. Although such a marriage is generally forbidden, in this
instance it is a mitzvah of Yibum for them to marry. Ramban explains that the
child produced from that union is considered the child of the deceased brother.
Thus, Yibum is the ultimate act of chesed, granting a halachic legacy/progeny
to one who is no longer alive.
married man dies childless, there is a special mitzvah for him to marry his
wife’s sister. Although such a marriage is generally forbidden, in this
instance it is a mitzvah of Yibum for them to marry. Ramban explains that the
child produced from that union is considered the child of the deceased brother.
Thus, Yibum is the ultimate act of chesed, granting a halachic legacy/progeny
to one who is no longer alive.
Although Rus’ brother-in-law was also dead and could
not perform Yibum, it was still considered a form of Yibum which would grant
merit to her deceased husband by her marrying her deceased husband’s closest
relative.
not perform Yibum, it was still considered a form of Yibum which would grant
merit to her deceased husband by her marrying her deceased husband’s closest
relative.
[5] Gemara
(Yevamos 77a) relates that this became a heated debate during the reign of
Dovid Hamelech. People were indeed claiming that he was not fit to be a king
because his great-grandmother was a Moavite. At that time it was made clear
that Boaz had been correct and Rus was allowed to convert and therefore Dovid’s
lineage was not at all questionable.
(Yevamos 77a) relates that this became a heated debate during the reign of
Dovid Hamelech. People were indeed claiming that he was not fit to be a king
because his great-grandmother was a Moavite. At that time it was made clear
that Boaz had been correct and Rus was allowed to convert and therefore Dovid’s
lineage was not at all questionable.
[8] This
despite the fact that their father, Eglon, the king of Moav, had been killed by
the Jewish judge Ehud Ben Gera. See Shoftim chapter 3.
despite the fact that their father, Eglon, the king of Moav, had been killed by
the Jewish judge Ehud Ben Gera. See Shoftim chapter 3.
________________________________________________________
“RABBI’S MUSINGS (& AMUSINGS)”
Erev Z’man Matan Toraseinu
5 Sivan 5773/May14, 2013
49th day of the Omer
“My grandfather told me that when he was in Russia in the 1800s if he was walking the streets outside his shtetl he could get beaten up.”
“When I was your age in Poland during the early 20s, I used to walk six miles to school, in the snow, and we didn’t have boots…”
“When I was your age on the Lower East Side in the 30s, I had to catch the 6:45 trolley up Delancey street. It would take over an hour to get to school. But if I missed that trolley, oh boy!…”
“When I was your age in the Bronx in the 50s, we didn’t have remote controls. If we wanted to change the channel to our black and white TV, we had to get out of our seat and physically do it.”
“When I was your age back in the 80s if we wanted to make a phone call we had little booths, and we had to insert money into the phone in order to use it. Otherwise we had no way of making the phone call.”
“When I was your age in the 90s we would sign onto the World Wide Web and had to wait five minutes while listening to the annoying connection sounds until AOL opened up. Instant Messaging was the best way to contact my friends.”
“When I was your age we didn’t have Facebook, IPods, IPads, and Smartphones…. Life was so primitive and yet we survived…”
——————————
“My grandfather told me that when he was in Russia in the 1800s, he would wake up early, put on tefillin, and daven shachris. He only ate kosher, and observed Shabbos.”
“When I was your age in Poland during the early 20s, I would wake up early, put on my tefillin, and daven shachris. We only ate kosher, and we observed Shabbos.
“When I was your age on the Lower East Side in the 30s, I would wake up early, put on my tefillin, and daven shachris. We only ate kosher, and we observed Shabbos.
“When I was your age in the Bronx in the 50s, I would wake up early, put on my tefillin, and daven shachris. We only ate kosher, and we observed Shabbos.
“When I was your age back in the 80s, I would wake up early, put on my tefillin, and daven shachris. We only ate kosher, and we observed Shabbos.
“When I was your age in the 90s, I would wake up early, put on my tefillin, and daven shachris. We only ate kosher, and we observed Shabbos.
“When I was your age, despite all of the distractions and temptations of society, we still woke up early, put on tefillin, and davened shachris. We ate only kosher, and observed Shabbos.”
Join us as we reaccept the Torah again this Shavuos for the 3325th consecutive year.
Be a part of something eternal!
Chag Sameach & Freilichen Yom Tov,
R’ Dani and Chani Staum
720 Union Road • New Hempstead, NY 10977 • (845) 362-2425